This week we begin reading va-yikra/the book of Leviticus which is about sacrifices, priests and holiness. Links to buy my new book, Judaism Disrupted can be found on my website, MichaelStrassfeld.com It is now also available as an ebook on kindle.
We begin this week reading the book of Leviticus which focuses on sacrifices and holiness/kedushah. Holiness is a word unique to religion and describes the essence of God. What quality makes something holy? Lev. 19:1 declares: “You shall be holy for I the Lord your God is holy.” Chapters 17-26 of the book of Leviticus are known by Bible scholars as the holiness code, wherein we are called to strive to be holy.
Rashi, the 11th century commentator, understands holiness as calling us to separate from that which is unholy, meaning the materiality of this world. A life of the spirit consists of resisting worldly temptations. In this view, the material and the spiritual or the holy and the ordinary are in perpetual conflict. The less material you are, the more you can be spiritual.
In contrast, Hasidism believes that holiness is not separate from, but rather connected to the oneness of the world. This definition resonates more with me. Holiness is a basic way of seeing and experiencing life, as we strive to be present in each moment (even as we know that often we will be distracted). It reminds us to celebrate the gift of our lives. It is more than being kind and compassionate, though of course that is essential. To be holy is to be in touch with the oneness that underlies all creation. It acknowledges the preciousness of existence. Even as we experience existential aloneness, holiness fosters a sense of connectedness to the universe. When we experience that connectedness, we are able to respond to others from our best selves, meeting them with openness and compassion.
This concept of the holy distinguishes Judaism as a spiritual practice rather than just an ethical system. Holiness is what Judaism is about and what life is about. It is about taking care of those on the margin of our society. It is also about the daily interactions with the people with whom we live and work. Holiness is the potential in every interaction to really hear what is being said, and to choose the generous response.
Hasidism suggested that holiness can be experienced at any moment, not only on Shabbat or moments when doing “religious” activities such as praying or studying Torah. This notion is called by scholars avodah she-be-gashmiyut—service through the material. Therefore, the holy is not just accessible when doing one of the 613 commandments. Also, holiness is not just found in the extraordinary moments but in the ordinary moments as well. A conversation with a friend, an unexpected smile, a beautiful flower or a moment of insight all have the potential to connect us to the wholeness underlying the universe. Touching holiness comes not by rejecting the material but by embracing it. In this way, Hasidism is very modern in its orientation to the worldly by broadening the definition of the sacred.
Rav Kook (20th century theologian) declared:
Take that which is old/tired/routine and make it new
And take the new and make it holy.
